من ز شیرینی نشستم رو ترش ** من ز بسیاری گفتارم خمش‌‌

من ز شیرینی نشستم رو ترش ** من ز بسیاری گفتارم خمش‌‌ 1760

By reason of (inward) sweetness I sit with sour face: from fullness of speech I am silent,

تا که شیرینی ما از دو جهان ** در حجاب رو ترش باشد نهان‌‌

That in the mask of sour-facedness my sweetness may be kept hidden from the two worlds.

تا که در هر گوش ناید این سخن ** یک همی‌‌گویم ز صد سر لدن‌‌

In order that this subject may not come to every ear, I am telling (only) one out of a hundred esoteric mysteries.

تفسیر قول حکیم: به هرچ از راه وامانی چه کفر آن حرف و چه ایمان به هرچ از دوست دور افتی چه زشت آن نقش و چه زیبا در معنی قوله علیه السلام إن سعدا لغیو ر و أنا أغیر من سعد و الله أغیر منی و من غیرته حرم الفواحش ما ظهر منها و ما بطن

Commentary on the saying of the Hakím (Saná’í): “Any thing that causes thee to be left behind on the Way, what matter whether it be infidelity or faith? Any form that causes thee to fall far from the Beloved, what matter whether it be ugly or beautiful?”—and (a discourse) on the meaning of the words of the Prophet, on whom be peace: “Verily, Sa‘d is jealous, and I am more jealous than Sa‘d, and Allah is more jealous than I; and because of His jealousy He hath forbidden foul actions both outward and inward.

جمله عالم ز آن غیور آمد که حق ** برد در غیرت بر این عالم سبق‌‌

The whole world became jealous because God is superior to all the world in jealousy.

او چو جان است و جهان چون کالبد ** کالبد از جان پذیرد نیک و بد

He is like the spirit, and the world is like the body: the body receives from the spirit (both) good and evil.

هر که محراب نمازش گشت عین ** سوی ایمان رفتنش می‌‌دان تو شین‌‌ 1765

Any one whose prayer-niche is turned to the (mystical) revelation, do thou regard his going (back) to (the traditional) faith as shameful.

هر که شد مر شاه را او جامه‌‌دار ** هست خسران بهر شاهش اتجار

Any one who has become Master of the robes to the King, it is loss for him to traffic on the King's behalf.

هر که با سلطان شود او همنشین ** بر درش بودن بود حیف و غبین‌‌

Any one who becomes the intimate friend of the Sultan, it is an injury and swindle (for him) to sit at his door.

دست‌‌بوسش چون رسید از پادشاه ** گر گزیند بوس پا باشد گناه‌‌

When (the privilege of) kissing the (King's) hand has been bestowed on him by the King, it is a sin if he prefers to kiss the (King's) foot.

گر چه سر بر پا نهادن خدمت است ** پیش آن خدمت خطا و زلت است‌‌

Although to lay the head on the (King's) foot is an act of obeisance, (yet) compared with the former act of obeisance it is a fault and backsliding.